lnn'? I - 11 Tr - ~V~RBI~Y OP O St arog,iA P X;L' AiONt IF The follong pblcaon dea g ithaae1l andt 8iBSd oi4er the dit o the DepatmetOf Aibop axe e haage fo te, 0 -p ?atioS f antbroplogic1 departms ad seta,- ndAloto journals deted to geral anthrop*1ogy 6r to aeology ad tboilogy "e ate fo sae alt the piessat LIRRY, ss , ? S OAOot~ US.. s . Orders zd- ,xemtttance8 thould: be;- a4dxes~ed to the 132i L SI F ?:ALORIA PRZSSM be o Publtois o . tb Uti1very of Ca Prer be oiif THB C- BWG2B TE: VPAlf VRE$, .. tAropB , 0W , EtNGD, o wlgc1s o:ders origiztng in Grt 0 .j-N .- ited, as, U v Calif. Pbbl. Am . Et -. .xh .tb r om 1. 878 pag0s., q 1$-1974 - -t $4.904 Voluine 92 8agOs,- 2g. ... ........ ..i. .. 8.5 Vo;i 6. 344 pages. 1 - -; 3,0 V1UO4. 374 pageo,v1 1ts ap L90.90 ......-8. Volni-ie 8 pges, 25o pt X ~Vo1ume . 443 paes, 50paes 97A1)o..35 .^..Banorot Liray, :b A. L. Bxoebe. Pp:. 1.27. ;::~ 1908; a.......:..:: .,25 2.a The mFPgr~ahy 'of the &a*iuIl1a Indians, byf A. L. rroeb.*. Pp.1 296,. - pla>tes 1.15: July, 1908 . .75 ..;^ sThe Religion of'th;e Luse0 a Diegoefo Inian of S3outieri Qto-pia.. : - ( ; f by Cbistnct qo4dadu Dubole Pp. 09480,platep 1649.. June,1908_ ; 1.2: 4.> / Th Ciltlure, of th& lo -Ad bky-Philip Ste4nari * p .87.' 23 lte 20;}?. Aigut25 ..... ,8: 19--*-''-i\08 .~............,........... ............0.......,- 8. Notesgon hyehone Tilcso."ter aione y , .Kobr Pp. 23528 Sethmqr 190 Ud.3 --6EThe Religios ~altice of the Diegu85o Inins y, T. T Waean Pp. :;27l3i8,I piiat 21-2 Xaxc 1910 ' ....... ......... 0.80 3 zdeZ pp,'9 e3g9,fto VoP 1.t9 lan a -Texts,' by >dwrdSapr ?tgte wit laeMyh olec by x ola4 -B. Dixon Pp. i-.235 ; Peruty 1910f, _i*:** .....2....... .F#2, 0- 2-;. . The fCbumas and (- z % -CF4 z ui w u u F" T CC L'i ui V) Q. U) Q_ ? w 80 - 80 - > 0 0 z X F_ U) 60 - 60 - ui 0 UJ U) z z Li Ui cr x < F- < F- Z Z (n < u_j 40 U j4O- W< cr < ?- cr F- Cr- U ?_ U F- LJ L) w U j W ui CL CL w Cf) 20 DIELECTRIC STRENGTH E U) 20 DIELECTRIC STRENGTH LO 0- -0 V) < .2 2 cr cr 0 0 0. 0- 0 500 1000 1500 2000 2500 3000 0 500 1000 1500 2000 2500 3000 ARC TIME ARC CURRENT PRODUCT (COULOMBS) ARC TIME - ARC CURRENT PRODUCT (COULOMBS) (a) (b) APPROX. ARC TIME (SECONDS) APPROX. ARC TIME (SECONDS) 0 10 20 30 ?_Ioo too 10 20 30 z w 0 z u ui m % - BC13 u 0 LLI cc w CL 2 L'J 80 - (n CCI m LLi 80 - %-SF6 Io cc I > 1 0 > z z (n 60 - UJ 0) 60- DIELECTRIC STRENGTH z Ul Z -0 < w Z DIELECTRIC STRENGTH cc < 0 U) F- z i 40 - v (f) < u _j u 40 - cr < - I F- M < U LAJ %_SF 1W W tj LAJ Q_ I W ES 11) 2-0 - w a. (f) 20 - (n < < % - SOF? cr 0 ol 0 0 500 1000 1500 2000 2,500 3000 0 0 500 1000 1500 2000 2500 300C ARC TIME -ARC CURRENT PRODUCT (COULOMBS) ARC TIME -ARC CURRENT PRODUCT (COULOMBS) (d) Fig. 7. CF4, SiF4, BC1,3, SF6 decompos'tion, decomposit'ori products and dielectric strength as function of are time-are current product. Conditions: high-current test cell, atmospheric pressure, are current = 80 amperes, are gap = 0. 125 inch, dielectric sphere gap = 0.207 inch, dielectric test rate = 500 volts/second rise. streiigth of the gases occurred due to arcing. The coia-i- fion path occurs via radical or loiiie iiiterli-iediates. For bination of high dielectric strength and unusual discharge the purpose of the present discussion, a radical mechanism stability found in BCI?, would make it an ideal insulating will be adopted. The reaction paths chosen at sever.-il gas were it not for its high rate of hydrolysis upon con- points, though reasonable, are speculative. tact with water vapor. Effective decomposition rates have been calculated for C,F, and CF, using the data of Figs. 4 (a) and 'a" (a) at 1928] Gifford-Lowie: The Alcwa'ala Indian~s of Lower Cali,fornia 34 Gestures.-The gesture meaning "come here" is made with the hand hanging downward instead of being held upward. Tu'ins.-Twins are regarded as of supernatural origin and their arrival as cause for rejoicing. Special efforts are made by the shaman to prevent the return of their spirits to the land whence they came. Pa'tcuixa'Bua (Cocopa: Keruukhapa) is the supposed country from which the spirits of twins comne. Some are never born through a human mother and hence remain there forever. The region is located by the Akwa'ala in the mountains of LJower California, to the south of their own habitat. Twins (or their temporarily disembodied spirits) are believed to visit this country at will, but apparently at night. In their country they have no mother, which doubtless means they exist there in spirit form only. Jackrabbit, who is not one of a pair of twins, said that he acquired, by dreaming, the knowledge that unborn twins in spirit form leave their earthly mother at will and return to their own country. iIe said: "I dreamt that twins love me very much. If anything is bad or there is anything the twins like, I understand them." The term xawo'kedja means twins, either human or spiritual. It is the name Jackrabbit applied to the twins he saw in his dream. They had the power of visiting this world at will. When twins die their souls return to the place in which spirit twins reside. They go there and stay there. After death they do not return to their earthly mother, who never again sees them, but they may be reborn through another woman. When twins are born they are believed to want to return to their own land. On such occasions Jackrabbit (or another shaman) visits the infants and tells them that this is a good country and that they should remain here with their mother. In Jackrabbit 's experience, some twins have heeded his advice, others have not. Sometimes one of a pair would die, thus returning to his own country; or sometimes both returned (died). "I cannot prevent them very well," said Jackrabbit. "I am always looking after twins in this fashion. I tell them they will have much food, much clothing, and a good time with their relatives. Sometimes one passes away, but one remains, like the one we passed on the road today. He liked the country and grew up to be a man." On January 4, 1922, we encountered on the road a gaily dressed man wearing hawk and jay feathers on his head and carrying a shinny stick in his hand. We gave him a ride for a dis- tance in our automobile. We were informed that he was the survivor 343 344 University of California Publications in Am. Arch. and Ethn. [Vol. 23 of a pair of twins, and like all twins he had the special privilege of being always dressed in gala attire. This individual was again seen in 1927 and was then also in gala attire, which he is said never to doff. In visiting newborn twins Jackrabbit took no presents to them, but told their nearest relatives to give them presents. Jackrabbit was paid by the parents of the twins, who presented him with clothing, i.e., clothing of the ancient aboriginal type. The parents of twins observe the same taboos as the parents of a single child. They bathe daily and abstain from meat, salt, and smok- ing for four days. Two cradles, identical in every detail including hood or sunshade, are made for the twins. Twins had to be accorded more care than other babies. No one had twins several times and that is why they are different from other babies-they usually come but once. Triplets were unknown. As twins grow up they have "more fun" than other children, because they are especially beloved. Newborn twins, or their souls, are reputed to say: "I am going to visit for a while. Then I am going back to my own country. I am always doing this way, going back and forth to different women." Souls of deceased twins return to their place of origin, whence they may be reborn through another mother, while souls of ordinary mortals go to another place (see below). The soul of the survivor of a pair of twins goes also to the place of origin, even if he lives to be an aged person. The soul of the mother of twins goes to the abode of the souls of ordinary mortals; the same is true of the soul of their father. Although their parents are mortal, the souls of twins differ from those of ordinary individuals. There seems, however, to be no idea of supernatural conception, the mortal father of the twins being regarded as their real father, but there appears clearly the idea of the soul existing before the body is formed. Shamanism: Jimsonweed. -Jimsonweed, Da.tura (smalkatu'dja, mulkatutca), was used by the Akwa'ala. Youths took it for inducing visions. Jackrabbit's account of how he obtained shamanistic power thereby is given herewith. When he took jimsonweed there was no shaman present. He had at first intended to take it alone, but two other boys joined him. "I wanted to be a doctor too, so I took jimsonweed. Doctors do not take it because [if?] they get their power in dreams.5 But the others who want power take jimsonweed. 5 The statements, as translated, are not quite clear. We interpret Jackrabbit to mean that he secured his power of curing snake bites through dreaming (see below), while his power of curing arrow wounds and his control of the weather were derived from the supernatural beings who appeared to him in visions induced by the jimsonweed. 1928] Gifford-Lowie: The Akwa'ala Indians of Lower California "I asked two other boys to drink with me, so there were three of us who took the drink together. One was my brother, the other my nephew. We three together made the drink. I drank the weed before, but the two others wanted to join me. "I haven't heard anything about [the origin of] jimsonweed. It grows by itself, through the rain. There is plenty in our country. I know myself what kind of a plant it is and take it. For so many generations the story went that by drinking jimsonweed I could see something. "After my vision I drank once more, but did not get to see anything. "The two other boys who drank with me did not get a vision. They did not get any power. A good many boys tried for it, but only two or three succeeded. Other people would see a vision of a different kind. "Sometimes the younger children, not the oldest one, get the power from their father if he is a doctor. No matter how many children there are, the youngest gets the office. Sometimes it happens that a girl acts as doctor with her brother; if she is the youngest, she serves as doctor together with her next older brother. "A doctor is called kesiye'. "Doctors do not drink jimsonweed. The youngest child has to dream in order to become his father 's successor. While sleeping in the house, he lies on the south side, with his head toward the east. Thus a candidate lies when expecting a dream. " Shamanism: Snake bites.-" When I was a boy, I slept in the house and dreamt. I saw a real snake coming from the east. When he was close, lie said, 'I am coming.' Then the snake had all kinds of thorns [fangs?] and was not strong enough to bite anybody (?). Then there is one thing that is pretty good, to have one tooth to bite anybody and kill him. The thorns are those found on the mesa-these are the ones good for biting. The snake told me this. He did not mean that he was going to kill people, but that some snake would kill some- body with its fangs. The snake kept on talking: 'If I bite anyone, just one tooth will do harm, for when I bite, then the person will die. But, if anyone who has power from me calls me, the patient will get well.' I am the one that has the power for snake bites. "So I marked a line toward the south, not so far away as from here to the door. Then I made a mark toward the east and west across the first line-north, south, west, and east. The east and the west line was longer, the south line was the shorter. In my dream I was shown to mark a cross, so I did it.@ I made marks in every direction so that snakes from every direction should be able to hear my voice. Later on, when a snake bit somebody and I tried to cure him, I marked a cross like that. I stood right in the center of the cross so that other snakes in the heavens heard my voice. They talked to me, there would be a noise like thunder, it would get dark. The earth where I stood was as though shaken by an earthquake. No one else knew of it, only I, where I stood. I would find out myself. I know that anyone who suffers from a snake bite is going to get well, because all the fresh air, when it comes from the north to the south, comes to my body, keeping my breath fresh; then I know this man will get well. "When a snake bites anybody, I call four times; that may be enough. If it is intending to kill this man, I call four times four times, that is sixteen times. I call the snake eight times if the bite is bad. "I have no medicine, only my own power. People call me when some person is bitten. I just walk round, but not close to the patient. I go round four times. If it is a very bad bite I go round eight times, then he gets well. While walking, I sing songs: 'From west to east.' Then when I have sung this song, I tell the snakes all about the injured man. I do not go close. There may be a swelling, 345S 346 University of California Publications in Am. Arch. and Ethn. [Vol. 23 but it does not get worse. Right where the sick man is lying I mark the cross, tracing it with my left foot. The patient's face is toward the east, and he lies on the north side of the cross. I walk first on the line toward the east, return on the same line and go west, then go north. "From the north end I know that the man is going to get well, because in the south is the other world [hereafter]. I had no power from the south because that is where people go when they die." Jackrabbit made some willowbark string while explaining the cross. This represented the snake. "If anyone steps on its nose or head, it will not bite, but if anyone steps on its rattle it won't (sic, but should evidently be 'will') bite, because that is its way. "Some snakes are pretty good, others are mean. When I doctored for a snake bite, there was an earthquake, also thunder. I was the only one to hear it. The snake did not tell me to suck out anything, he told me to walk four times. I did not come close to him [the patient]. I walked round all night till morning, and then the swelling would all be down. "People paid me something for a cure-$15. I have doctored about a dozen different people this way, also a Mexican girl. When far away from the seene of the snake-biting, I know about it because someone tells me. When I call four times, I look round the world and hear the words: ' He 's not going to die.' 'Shall you see him when he dies I' 'Yes.' " In answer to the question how he knew about a snake bite when far away, the informant said: "I don't find out till some man tells me. I have different experiences. My power is to shout four times and again four times, eight in all. I find it is true, because if it 's a bad bite I can tell away from home." Our Cocopa interpreter asked Jackrabbit at this point: "If someone stuck his foot and called you for a snake bite, would you know about it or be fooled?" "I should not be deceived for in that case [i.e., if there were no snake bite] I should not hear any thunder ... . I was the only one in my tribe who had this power, but one Cocopa also has it; he lives south of Somerton." "Snakes make their home in heaven; those are the ones whose bite no one [without the special gift?] can cure. Three times I cured people bitten by these heavenly, snakes. There is land up in heaven, too, and snakes live in all cardinal directions, the same as here. There is no one living in heaven except God (miyau'akiye'k)." Shamanism: Arrow vounds.-As among the warlike Cocopa on the river, the shamans were skilled in the curing of arrow wounds. Unlike the Cocopa, however, they are said not to use the sand painting in this connection. The practitioner rubbed the victim of an arrow wound with his hands, sang, and breathed on his body, so that the arrowpoint "would not stay in." Grease and spittle only were used. For any wound the practitioner danced around the wounded person and breathed in his ear, "so that he would get well." However, the really efficacious part of the treatment for an arrow wound seems to have been the "sucking out" of the arrowpoint and of any pus that might have collected. Thereafter "the patient got well." 1928] Gifford-Lowie: The dkwa'ala Indians of Lower Californi 3 The following is Jackrabbit's account of how he obtained the power to cure arrow wounds. "I dreamed this because I drank jimsonweed. Two others drank with me. I drank it a little at a time for two days. Then I was as if drunk and did not know what I was doing. I went toward the east and stopped. Coyote came from the east. I stood there and looked at him. He came close to me, went around me once, and told me I would be an arrow-wound curer. He said he could give me power to cure, and so he did. I said: 'All right.' Then Coyote told me: 'There is another man coming to see you and tell you something more.' "Turkey Vulture then came to me. He said: 'I came here. I am already a "witch to snake." Snakes will not bite you. You can take a snake in your hand and it will not bite you.' Turkey Vulture told Coyote he was going to give me power to cure snake bites. Coyote said: 'I have already given him one power. When I was east I had the same power to cure anyone wounded with arrow. I came here to show him how to do it.' " In curing arrow wounds Jackrabbit calls "He--," in one continuous call, with right hand raised and turning his body slowly in all directions. This is how Coyote showed him to act when curing arrow wounds. Coyote told him to be sure to remember; then he left. Later he returned and asked Jackrabbit if he still remembered it. Jackrabbit replied: " Yes. " Coyote said: " I do not have to bring more power (essum&'ga) to you. You have enough. You have enough to do good to anybody." In curing, Jackrabbit walks east a few yards, then turns and walks west, puffing out his breath and waving his hands, palms out, to the right, then to the left. "I do not let anyone get close to the wounded man, because Coyote so instructed me, " said Jackrabbit. Then Jackrabbit sings, turning in different directions and flexing his knees. Then he blows out his breath several times. The singing is then repeated. The hands are clapped and he blows in either ear of the wounded man. "I blow in his ear and on top of his head, also in all directions so that none may come close. That is the way I do," said Jackrabbit. The songs were learned from Coyote and Turkey Vulture. "The wounded man does not die. He gets well; he gets fresh air. That is what I sing in my song. I can take arrowpoints out easily. I rub around tle wound to get the arrowpoint located, then I suck it out." At the same time that this power to cure arrow wounds was secured from Coyote, the power to stop rain was also obtained (see below). The two creatures, Coyote and Turkey Vulture, instructed Jackrabbit at the one taking of jimson- weed. "I am getting too old now to cure," said Jackrabbit. "When younger I could cure any man of snake bite in about an hour. I could cure an arrow wound in five minutes. My breath was fresh and cool as ice when blown on the wound. Now I am getting old and cannot do the same. Still I remember yet." The power to cure club wounds and arrow wounds was the same.6 Shamanism: Rain prevention.-At about two o'clock in the after- noon of January 2, 1922, Frank Tehana called my (R. H. L.'s) atten- tion to Jackrabbit's passing up and down in front of Frank's shed, trying to drive rain away. After a few minutes, he got his bunch of 6 Joe Homer, our Yuma interpreter, said: "I saw a Yuma cure an arrow wound in about fifteen minutes. I asked him how he got the power. He said he learned from other Indians. He did it in the same way that Jackrabbit de- scribes. " 347 348 University of California Publications in Am. Arch. and Ethn. [Vol. 23 feathers and now walked on the other side of the shed, waving the feathers, singing, and at the same time blowing the air as if waving clouds away. Occasionally he got into a slow dance step. Later he took off his red waist-sash and waved that. Subsequently he explained his rain-powers as follows: "I did not get this power about rain in a dream. When I was a young man, I stayed in the mountains in my country. I had jimsonweed, I squeezed the leaves, mixed this with water, and drank it. I did that in the! morning, drank it very little at a time, but all day I continued. I swallowed three times eaeh time; it took me all day, and during the night it was the same way. In the morning I turned my face toward the east. I walked not far off. It seemed to me as though I were insane. I came back to the same place where the pond is. The same way I walked a little ways toward the east again. A coyote came from the east toward me. Then a fox said, 'Ha, ha, ha! ' breathing. With his tail lie beat the ground. Then a coyote came round where I was. I was still standing there, the coyote walked round once, walked away, then lay down. I looked at him and asked him about it: 'What do you want to see me for ? He said, 'I just came here to show you what you can do. If at any time the rain clouds are coming toward you, you must turn your face toward the clouds, twist your neck and turn one way and the other, then there won It be any rain; the rain will cease. ' When I took jimsonweed I could understand the coyote telling me about the clouds when covering the sun, and telling me as above, 'Go! this cloud, do not turn into rain! ' He did not give me power over all the rain; when there is thunder in the summer time that is the kind I can stop easily, but in the winter time I cannot do it very well; but I'll say right now that tonight there will not be any clouds. 'All right, I 'll have to do what you have told me,' I said to Coyote. For a while Coyote stayed where he was. 'Don 't forget this power I am giving to you,' he said. "The first time I was alone after that, I tried to stop the rain. I stopped it. After that many people asked me, 'Will you stop rain? 'Yes, I will.' I sent the clouds north, and cut off half of them, sending them east. "I was alone while talking to Coyote, the other people were sleeping at the time. "Coyote said, 'You 'll have to keep on doing what I told you. Now when I give power to anyone, it 's true. You keep this in mind always and keep right along.' I said, 'I am satisfied.' That 's the only time I have ever seen Coyote." In answer to the question whether it had been a spirit disguised as a coyote that appeared to him, the informant stated that it was really a coyote, who sub- sequently went back east. Jackrabbit continued: "For stopping rain, four men once paid me. The one who asked me to stop the rain paid me $2, the others paid me half a dollar apiece. "Coyote told me to use the crow feathers which I waved at the clouds today. Chicken-hawk feathers were to be used as well as crow feathers.7 Crow feathers were actually used. A red ribbon or cloth is the proper one to use for tying the feathers together." Sou0&"- 'When a little boy, I dreamt that three ghosts came in to wake me up and told me what I was going to do. I stood toward the east when it was getting' dark, and all the birds came except the owl. Different kinds of owls were 7 We could not make out whether the latter represent only a substitute. 1928] Gifford-Lowie: The Akwa'ala Indians of Lower California coming because that gives me power. There was darkness all over. Wlhenever our people sleeping at night saw their dead relatives, these would try to take them away where they belonged. For this I was given power; if I was not there, the sleepers would surely die; if I was there, they would not die, the ghost said. This ghost told me everything he wanted me to do. I'Any person, man or woman, has to meet his dead relatives when lie falls dead. You will have to blow on the middle of his head. Then take his leg, strike the ground with it, and he will get well.' That's all he told me. He told me everything. I was very eager to get power. I am not the only one, for lie spoke to several people together. I saved one man whom a ghost was taking away, for the ghost told me, ' You sing a song.' Kara'u'kxap is the namT of the place where I learnt this. (This is a mountain in Lower California, visible from here, but the cave is not there.) The ghost also told me to breathe into a patient 's ears. "When I grew up to be a man I began to doctor. "IWhen I blew on the head, ears, arms, and legs of a sick person, lie would wake up and tell the people, 'I am getting well.' I also told them so. He would never grow worse again. Every time I doctored, the ghost would stand by me. If lie did not stand by me, I could not cure anybody. "IIolla'ya is the name of any ghost. A ghost looks like a man, and wears clothes. They live south of here in Enpakwila' (Cocopa), called Enpe'matsile' in Akwa 'ala. " When a person dies, his soul goes where it belongs, i.e., where the Akwa'ala belong, to a mountain in the south. Kinyi'l wi'yo is the name of this mountain. Jackrabbit did not know any Mexican name for it. It lies in Akwa'ala territory. Living people are not supposed to go there, but to stay where they belong. Good and bad people go to the same place. When a doctor died, he had his own mountain to go to; all the doctors go to the same mountain (Tsupa'xa wI'yo), south of Kinyi'l wl'ya. Doctors go to a separate mountain and their brothers who are not doctors go to the other mountain. Women go to the same place as men. Dead people do not get tired climbing their mountain. Women doctors go to the same place as other doctors. It is not close to the ocean. A person who has been dead a long time and whose name is not mentioned is called meBiai'yi; a ghost or any dead person is called calla'yA. "I always saw the ghosts I had dreamed about every two or three days, and they would give me all the news. Only one of the three came to see me this way. He kept this up all my life. When I want to see him and lie down patiently, not saying a word, then the ghost will come to see me. He talks to me, and I talk to him. He says: 'You always remember me. I am always here to look out for you. You 'll never be sick; because you own my power, you cannot get sick. You 'll always keep on this way as long as you live.' " The spirit did not go along with me on a hunting or fishing trip but he would talk to me at night. Sometimes he told me where I could get deer, jack- rabbits, or rats. Of these I would then be able to kill a great many. He told 349 350 University of California Publications in Am. Arch. and Ethn. [Vol. 23 me to fix points for arrows, so that I could kill deer. I minded what he told me and was successful. I used no fish at all and no wild potatoes; these belong to the Cocopa. He told me what I must not do, for instance, I was not to steal. Because I minded him, I am old now; otherwise I should not be alive. Yes, I was allowed to eat any kind of food except snake, because the snake was my brother. Because the snake from the east gave me power, that's why I call him 'brother."' Origin tale.8-There was nothing but water in the beginning. There were two men under the water. They tried to find a means of getting out of the water. They tried all around but could find no place to get out-no land to stand on. When they finally both came to the surface the land was coming up at the same time. One came up ahead of the other. The second one asked the first: "How did you get out?" The first one said: "I opened my eyes to look around as I was coming out." So the second one opened his eyes as he came out. The water was salt and blinded him. That was the origin of the human affliction of blindness. He could see nothing, felt sorry, and returned into the water. He did not stay with the first one, who remained above alone. Mitipa was the name of the one who remained above. Mitipa made four men and eight women. These were of different tribes-Mohave, Yuma, Maricopa, and Cocopa. Each man had two women. After these four men and eight women were completed, the creator Mitipa mentioned the north, then he mentioned the west, so that those living in the mountains could use the wild foods, the seeds of which were thrown to the west, so the people could use them. Then he mentioned the south. People were created in the north. In the south the same food was thrown as in the west, seeds, all kinds of seeds. He threw seeds to the east just as he did in the west, wild seeds for the people. The creator had a moon. He made it in the west. Then he made the sun in the east. He put the moon in the west and told the people he had made it. He said the moon would go down, but there would be a new moon. He named the months. After that he made the sun. The story I have just been telling is about my tribe.9 The Akwa'ala were made at the same time as the other four tribes. He did not give us anything except the names of the six months. When my tribe began to talk, there came wind and rain. 8 This tale does not read as though primarily Akwa 'ala, since it deals more with other peoples. 9 Response to question by authors. 1928] Gifford-Lowie: The Akwa'ala Indians of Lower California Moon was made ('?), but first was taken out and put on the hand to show to men. "This is the moon." Then he took it up in the air and left it there. The creator had the sun on his hand in the same way. When people see it in the east, they know it is sunrise; when in the west, they know it will soon be dark and time to go home. Men were made like dolls, which after a while became like men. Each was given the name of his tribe and lineage. When the world first began and people were made, the creator said: "You people will have to go out for a good time and play. Get ready your arrows and bows." The Yuma and Mohave divided up bows and arrows without points and shot one another to see which was the better. The Yuma drove the Mohave north. Then the creator called the Cocopa and Yuma to a contest. They had bows and arrows without points. They fought and the Yuma drove the Cocopa south. Then the Maricopa had a contest with the Yuma, with blunt arrows. They remained together. The creator told them they would both be great warriors. The Akwa'ala stayed to one side and witnessed the contest, but did not join in it, because the creator did not give them the power to fight with the others. Neighbors.-Yukaliwa is the Akwa'ala term for the tribe to the south of them, who were regarded as friends and with whom they intermarried. The Cocopa call them the same. The Yukaliwa call themselves Wilewakiute. A vocabulary is given below. Jackrabbit called the northern neighbors of.his people Sulpati and equated them to the Dieguefio. To the west, Jackrabbit knew of no people save the Mexicans. VOCABULARY Akwa'ala Yukaliwa Cocopa 1 acitdek mecil acit 2 kow"k hauwak kauwak 3 homuk hamiik hMmuk 4 hupak min1fkk slpap 5 sirltp seltiptim serap 6 diepek mecilyapaiv htmftikux 7 pexkaii hauwakyapaiv puxka 8 tciph6k hamiikyapaiv sllptipuuk 9 htmhumuk minflkyapaiv hdtmhumuk 10 umasicit sipammecil sahuk Man pa'hami nickume apa' Woman mimusi yisk6 yesak Boy hom8' naisi wuihun Girl hatcen cikonais' hasaifn Head sapai e'iyi yumukur 351 352 University of California Publications in Am. Arch. and Ethn. [Vol. 23 VOCABULARY (Continued) Akwa'ala Yukaliwa Hair (of head) kowow e'iyi Eye yurh yiyu Nose hui api Ear icmalka ismakel Mouth yah ahah Teeth y6 'yau Tongue yinpal ahapal Chin yispi Thigh yimusila yimih Knee mimupuk Foot yimih yimih Toe mixsarah yimisalsiplm Heart yiwai eyai Liver tcup6si Blood etcawat hikwat Sky emiya ama--i Star amusi' misii Moon huihI' huhla'a Sun enya inyaa Rain mok huhak Whirlwind hikwil Water ahah ehaa Ocean ahasiel ehatai Deer akwak ahaka Coyote eseL milti'i Eagle esa' tipaiyu Dove kuwiv hauwih Turkey vulture ese Crow kisak akak Rattlesnake elwih awi Lizard etuil etol Mullet taman ttm1n Tule ipil es6k Cottonwood lxO' miltaiyi Willow enyoh iyau Arrowweed temuh tumu Mesquite enal ahaa Mesquite screw eis ehec Mescal yel amal lOPrefix yi- on Cocopa words is said to mean "his." UNIVERSITY OF CALIFORNIA, Transmitted November 1, 1927. 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